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Learning From the Mothers

By Brian Reed | Comments (3) | Posted on December 1, 2008

In the Torah we read, "Dinah, the daughter of Leah, whom she had borne to Jacob" (Genesis 34:1).(1) In his commentary to the Torah, Rashi offers some insightful remarks as to why this sentence is worded in such a manner. He states,

the daughter of Leah And not the daughter of Jacob? However, because of her going out she was called the daughter of Leah, since she (Leah) too was in the habit of going out, as it is said: "and Leah came forth toward him" (above 30:16). [from Tanchuma Vayishlach 7] (And concerning her, they devise the proverb: Like mother like daughter.) - [Gen. Rabbah 80:1] [Judaica Press edition)

From this passage in Rashi we can see that Dinah imitated her mother Leah by going out to the people of the land. As pointed out by the Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, zt"l, this should not be understood that Leah violated the basic principles of tzniut (modesty in dress, speech, etc) because this contradicts the words of Rashi in his commentary to Genesis 32:23 which says:

and his eleven children But where was Dinah? [Benjamin was not yet born, but Dinah should have been counted.] He put her into a chest and locked her in, so that Esau should not set eyes on her. Therefore, Jacob was punished for withholding her from his brother- [because had he married her,] perhaps she would cause him to improve his ways-and she fell into the hands of Shechem. -- [from Gen. Rabbah 75:9] {Judaica Press ed.]

According to the Lubavitcher Rebbe, Dinah's violation by Shechem came as a result of Jacob's actions by keeping Dinah from her role given her by Hashem, i.e., being one who goes out to impact the world around her. Dinah was destined to bring Esau to repentance but Jacob kept her from fulfilling this role. When the Torah says in Genesis 34:1 that Dinah went out, it means to tell us that she went out from her home to positively impact the world around her for the sake of Heaven.

The Lubavitcher Rebbe goes on to say that those women who have been given the gift by Hashem to impact those around them should make sure they use these gifts in a positive manner outside the home. A woman should always maintain the principles of tzniut no matter which environment she is in. Even when outside the home it should be evident that her modesty reflects the glory of the King as it says,"all the glory of the King's daughter is within" (Psalm 45:14, my translation). As the Rebbe further notes, if a woman is able to bring people closer to Hashem, she should spend time outside the home in order to do so for this will allow her to use her talents for Heaven.

Even in the Gospels, we see that the Master had several disciples among whom were women that "ministered to him" and followed him from the Galilee. Looking at Luke 8:1-3, we see a number of women listed by name: Mary Magdalene, Joanna, Susanna, and "many others".

Also, in Paul's epistle to the Romans in ch. 16 we see women performing an active role for the sake of Heaven and impacting those around them. First we see mentioned Phoebe who is considered a servant of the congregation at Cenchrea. It is believed by some that she was entrusted with delivering Paul's epistle to the Romans. Paul goes on to say that she is to be received in a manner worthy of the holy ones and that she is to be helped in whatever way she has need just as she has helped others including Paul. Next, in 16:3 we encounter Priscilla who is considered, alongside Aquila, as Paul's fellow worker in the Messiah and who, with Aquila, risked her neck for Paul's life. In 16:6 we have mention of a woman named Mary who "has worked hard for you." Further in 16:15 a woman by the name of Julia is also mentioned as well as the sister of Nereus.

The idea of women performing an active role outside of the home is, as can be seen based on the above, not a foreign idea to Judaism. As far back as the first century in the records we possess concering the life of Yeshua and the letters of Paul, women devoted themselves to helping in the task of tikkun olam, repairing the world and preparing it for the day when Hashem will be one and his name one.

(1) The majority of this post is based on Likkutei Sichos vol. 35.

About the Author: Brian Reed is a staff writer and researcher specializing in Messianic apologetics.

Visitor Comments

Thanks for these comments. I have often wondered about this aspect of life and have searched for clarification in Scripture for my role as a woman. Some teachers silence women entirely--but Scripture does not teach that women are to submit to all men, only that each woman must be submissive to her "own husband."
The prophetess' Deborah and Huldah both had husbands although no children are mentioned. Could it be that this leadership role is approved by God when the woman's own husband is in favor of it? Could it also be that seasons of life play an important part in whether or not women should have leadership roles. Those with young children are encouraged to stay home and manage the household. Perhaps like, David and Moses, watching the little lambs prepares them for other tasks which God has prepared for a mature woman who is faithful.

Posted by: DL | December 2, 2008 6:08 AM

What would be your position on the apostle Junias or Junia in Romans 16:7?

**Brian's response: The majority of evidence supports the reading of Junias as opposed to Junia. This makes the name masculine. It is also worth noting that the famed Hebrew scholar Franz Delitzsch understands it this way in his Hebrew NT.

Posted by: J.K. McKee | December 2, 2008 9:00 AM

The problem with the reading "Junias" is that there is no name Junias (or Iounias) attested in ancient classical history, although Junia (or Iounia) is attested in ancient classical history. Respectfully, Delitzsch's opinion is both dated (Nineteenth Century) and Paul wrote his letter in Greek to the Romans, not in Hebrew.

The majority position of scholars today, as properly reflected in newer Bible translations (NRSV, ESV, CJB, HCSCB, TNIV), is that Junia is a female. Please consult the ABD entry for "Junias" (Vol 3, p 1127). The controversy is that she was not just any female, but a female apostle. Early Church tradition recgonized this figure as female.

**Brian's response: Currently I refrain from making a descision as to the gender of this person. It could be that Junias is an abbreviated form of Junianas (a masculine name). It should also be noted that the name Iunias (Latin) appears in non-bibical writings as a male name on occasions (acc. to Daniel Wallace). The majority of mss have the circumflex over the ultima making this a mascline name (Wallace). Early church tradition is split on the opinion as to whether the person in question is male or female. Compare e.g Origen and Epiphanius of Salamis (though some doubt his conclusions) who both state that the person was male while Chrysostom states that the person was female.

Posted by: J.K. McKee | December 2, 2008 2:57 PM

Clear, black and white, easy-to-follow logic! Boundary Stones presents a compelling and positive case for the Torah to return as life's guidebook for every disciple of the Messiah.

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